Äyushya-Süktam

Äyuñya-Süktam

Every human being has come to this world with a pre-destined period. However, because of our ignorance and abuse/non-use of free-will, we end up living less than the period that we are allowed. ‘Äyuñya-Süktam’ is a prayer to the Lord to bless us with long life. After all, whatever a person desires to achieve can be achieved only in this human life. The incarnation of animals and devatäs are only bhoga-çaréra and not karma-çaréra. The possibility of complete longevity by puruñärtha – self-effort, the full term of life is achieved by specific prayer such as ‘Äyuñya-Süktam’.

The Süktam has nine mantras praying for long life. The prayer is addressed to various deities such as Brahmä, Çiva, Sun, and all the celestials who are guardians of the universe.

Äyuù = all facets of mental and physical health and nourishment, and thus is the purpose of this Süktam.

Äyuñyam = Promoting long healthy prayerful Dhärmic life in every auspicious way. This is the motive and spirit in which you can listen to or chant this mantra.

All mantras/süktam cannot be used for homam (fire-ritual). Thankfully, ‘Äyuñya-Süktam’ can be/is used in performing ‘Äyuña-homam’. It is/can be performed on one’s nakñatra-birthday. The whole ritual could be – Gaëapati-Püjä/homam, Navagraha-homam, Mahä-måtyuïjaya-homam, Bhägya-süktam, and Äyuñya-homam’. If four Åtviks (Priests) are performing, each may offer 27 oblations to make a total of 108 oblations for ‘Äyuñya-homam’.

In the absence of fire-ritual, simple recitation can be done.

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Text in Roman script with Free Translation

 yo brahmä brahmaëa ujjahära präëaiç-çiraù kåttiväsäf-pinäké |

 éçäno devas sa na äyur-dadhätu tasmai juhomi haviñä ghåtena ||1||

Lord Brahmä (the Creator) was born from the breath (präëa) of Brahman. Çiva attired in elephant skin, and wielding His Pinäké (weapon) arose out of His head. I pray to Lord Brahmä, Lord Çiva for long life by offering ghee as oblation. (1)

 vibhräjamänas-sarirasya madhyädrocamäno gharmarucirya ägät |

 sa måtyupäçän-apanudya ghorän ihäyuñeëo ghåtamattu devaù ||2||

Lord Agni, who is fiery bright, and who provides warmth (to sustain life), arose from the effulgent chest of Brahman. May Lord Agni release us from the dreadful noose of death (cycle of birth and death). I offer my oblation of ghee. (2)

brahmajyotir brahmapatnéñu garbhaà yamädadhät pururüpaà jayantam |

suvarëaraà-bhagraham-arkam-arcyaà tam äyuñe vardhayämo ghåtena ||3||

The radiance of Brahman gave birth to the victorious golden-orbed Lord Sun. May Lord Sun grant us long life. I offer my oblation of ghee to Him.(3)

çriyaà-lakñmém-aubaläm-aàbikäà-gäà ñañöéà ca yäm-indrasenetyudähuù |

täà-vidyäà brahmayonigà sarüpäm-ihäyuñe tarpayämo ghåtena ||4||

I offer ghee as oblation to Goddess Lakñmé, as the embodiment of treasure of knowledge, whose source is Brahman, and who is addressed by six names - Çré, Lakñmé, Aubalä, Aàbikä, Gäm, and Indrasenä. May she grant us long life. (4)

däkñäyaëyas-sarvayonyas-sa yonyas-sahasraço viçvarüpä virüpäù |

 sasünavas-sapatayas-sayüthyä äyuñeëo ghåtam-idaà juñantäm ||5||

I offer ghee as oblation to Däkñäyaëé, the Universal Mother (Daughter of Dakñha), and all the gods and celestials who are her descendants. May they grant us a long life. (5)

divyä gaëä bahurüpäf-puräëä äyuçchido naf-pramathnantu virän |

tebhyo juhomi bahudhä ghåtena mä naf-prajägà rériño mota virän ||6||

I offer ghee as oblation to the divine Gaëas and their various forms (bahurüpä), so that they remove all obstacles, which come in the way of our long life. May those divine Gaëas protect our valiant children. (6)

ekaf-purustät ya idaà babhüva yato babhüva bhuvanasya gopäù |

yam-apyeti bhuvanagà säàparäye sa no havir-ghåtam-ihäyuñettu devaù ||7||

vasün rudrän-ädityän maruto’tha sädhyän

åbhün yakñän gandharvägçca pitågçca viçvän |

bhågün sarpägçcäìgiraso’tha sarvän

ghåtagà hutvä sväyuñyä mahayäma çaçvat ||8||

7.8. Brahman who existed all alone (before the creation) brought forth many gods and celestials (the Vasus, the Rudras, the Ädityas, the Maruts, the Sädhyas, the Åbhus, Yakñas, Gandharvas, Pitås, Bhågus, the Nägas, the Aìgirases), to protect and help people in need. I offer ghee as oblation to the Absolute Being, all gods, and celestials and pray for long life. (7 and 8)

9. viñëo tvan no antamaççarmayacchasahantya | 

   pratedhärä madhuçcuta utsam duhrate akñitam ||

9. O Lord Viñëu! I offer my oblations to You by incessent and melodious chanting of the mantras. Kindly be with us, and bestow upon us, abiding happiness and long life.

oà çäntiççäntiççäntiù

Om Peace Peace Peace

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Pancasänti

5 Çäntimantras

Text in Roman with Free Translation

1. oà çanno mitraç-çaà varuëaù| çanno bhavatvaryamä|

çanna indro båhaspatiù| çanno viñëur-urukramaù|

namo brahmaëe| namaste väyo|

tvam eva pratyakñaà brahmäsi|

tvam eva pratyakñaà brahma vadiñyämi|

åtaà vadiñyämi| satyaà vadiñyämi|

tan-mäm avatu| tad vaktäraà avatu|

avatu mäm| avatu vaktäram|

om çäntiççäntiççäntiù||1||

- Kåñëa-Yajurveda, Taittiréya Upaniñad - I. 1

May Mitra, the Sun deity be auspicious to us.

May Varuëa, the Ocean deity be auspicious to us.

May Aryamä, the Lord of the manes be auspicious to us.

May Indra, the King of the gods be auspicious to us.

May Båhaspati, the preceptor of the gods be auspicious to us.

May Viñëu, the all-pervasive sustainer of the creation be auspicious to us.

May Urukrama, Lord Vämana be auspicious to us.

Salutations to Brahman (Hiraëyagarbha/Saguëa Brahman).

Salutations to Väyu, the Wind deity.

You (Väyu)! are indeed the perceptible Brahman.

I understand (declare) you to be the perceptible Brahman.

I declare you to be the right understanding.

I understand you to be the truthfulness in speech.

May that Truth protect me.

May that Truth protect my teacher.

May that Truth protect me. May that Truth protect my Teacher. 

- Kåñëa-Yajurveda, Taittiréya Upaniñad - I. 1

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(The second one (known as Uttaraçänti) is a variation of the first Çäntimantra that is chanted after the teaching/class; hence is in past tense.)

2. oà çanno mitraç-çaà varuëaù| çanno bhavatvaryamä|

çanna indro båhaspatiù| çanno viñëur-urukramaù|

namo brahmaëe| namaste väyo|

tvam eva pratyakñaà brahmäsi|

tväm eva pratyakñaà brahmävädiñam|

åtamavädiñam| satyamavadiñam|

tan-mäm ävét| tad vaktäram ävét|

ävén mäm| ävéd vaktäram|

om çäntiççäntiççäntiù||2||

- Kåñëa-Yajurveda, Taittiréya Upaniñad - I. 12

May Mitra, the Sun deity be auspicious to us.

May Varuëa, the Ocean deity be auspicious to us.

May Aryamä, the Lord of the manes (pitås) be auspicious to us.

May Indra, the King of the gods be auspicious to us.

May Båhaspati, the preceptor of the gods be auspicious to us.

May Viñëu, the all-pervasive, sustainer of the creation be auspicious to us.

May Urukrama, Lord Vämana be auspicious to us.

Salutations to Hiranyagarbha (Saguna Brahman).

Salutations to Vayu, the Wind deity.

You (Vayu)! are indeed the perceptible Brahman.

I have declared you to be the Righteousness/right understanding.

I have declared you to be the Truth/truthfulness.

That Truth protected me.

That Truth protected the teacher.

That Truth protected me.

That Truth protected the teacher.

May there be Peace, Peace, Peace.

- Kåñëa-Yajurveda, Taittiréya Upaniñad - I. 12

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3. om sa ha nävavatu|

sa ha nau bhunaktu|

saha véryaà karavävahai|

tejasvinävadhétamastu|

mä vidviñävahai|

om çäntiççäntiççäntiù||3||

- Kåñëa-Yajurveda, Taittiréya Upaniñad - II. 1

May He (the Lord) protect both of us (the teacher and me).

May He indeed nourish both of us.

May we together acquire the capacity (to study and understand the scriptures).

May what is studied, be brilliant.

May there not be disagreement between both of us (the teacher and the disciple).

Om Peace Peace Peace. (2)

Kåñëa-Yajurveda, Taittiréya Upaniñad - II. 1

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4. namo väce ya coditä yä cänuditä tasyai väce namo,

 namo väce namo väcaspataye nama åñibhyo mantrakådbhyo mantrapatibhyo mämäåñayo mantrakåto mantrapatayaù parädurma’hamåñén-mantrakåto mantrapatén-parädäà vaiçvadevéà väcamudyasagà çivämadastänjuñtäà devebhyaù çarma me dyauù çarma påthivi çarma viçvamidaà jagat|

çarma candraçca süryaçca çarma brahma-prajäpaté|

bhütaà vadiñye bhuvanaà vadiñye tejo vadiñye yaso vadiñye tapo vadiñye brahma vadiñye satyaà vadiñye tasmä aham-idam-upastaraëam-upaståëa upastaraëaà me prajäyai paçünäà bhüyäsaà präëäpänau måtyormäpätaà präëäpänau mä mähäsiñtaà madhu maniñye madhu janiñye madhu vakñyämi, madhu vadiñyämi, madhumatéà devebhyo väcamudyäsagà çuçruñeëyäà manuñyaibhyastaà mä devä avantu çobhäyai pitaro’numadantu||4||

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5. tac-chaà yorävåëémahe|

gätuà yajïäya| gätuà yajïapataye|

daivé svastir-astu naù| svastir-mänuñebhyaù|

ürdhvaà jigätu bheñajam|

çanno astu dvipade| çaà catuñade

om çäntiççäntiççäntiù ||5||

(This mantra is chanted by us before the performance of the yajïa,

so that there is no obstacle or intermissions during the yajïa.)

We pray to the One, who grants auspiciousness.

May the yajïa be completed auspiciously.

We pray to the One, for whom the yajïa is performed.

May the gods be auspicious to us.

May there be auspiciousness for all the people.

May the plant kingdom grow well.

May there be auspiciousness for the birds and animals.

May there be Peace, Peace, Peace.(5)

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Kaupinapancakam

Kaupénapaïcakam eulogises a Sannyäsi, who has abandoned everything to pursue the knowledge of Brahman – rather to understand the equation tat tvam asi’. That requires study of the Advaita texts at least for 12 years, living in a Gurukulam, service to the Guru, other Acäryas, Gurukulam, Temple, developing values and attitudes (sädhana-cauñöaya – viveka, vairägya, çamädi-ñaöka-sampatti, mumukñuttvam. That’s quite a lot, not to speak of studying Päëini, which is considered lohe kä chanä.

Kaupéna is a loincloth worn by the Sannyäsi/s, more not to embarrass the society (since they do not have body-identification/body-consciousness anyway. In recent times, we have seen, how the priests of Arunächal Temple forced young Ramana (Ramana Maharshi) to put on a loincloth at least, when he settled down there. Kaupéna here is a liìga (distinguishing feature) denoting a Sannyäsi, just as a stethoscope denotes a physician, or a black-coat denotes a lawyer, or the sindüram/kumkum/mangalasütra denotes a married woman, or a çikhä (tuft) and white clothes denotes a brahmacäri.

I would like to believe that this Païcakam (of five verses) is meant for a Sannyäsi who has studied the Advaita texts, and not for those who have taken this as a life-style for what-so-ever reason (nañöaräjya or  dérgharogé). My understanding is based on the terms ätmänam-ätmani-avalokayantaù and  ahar-niçam-brahmaëi ye ramantaù, which is not possible unless one has studied the Upaniñads.

 Text in Roman and Free Translation

vedänta-väkyeñu sadä ramantaù, bhikñänna-mätreëa ca tuñtimantaù|

açokavantah karuëaikavantaù, kaupénavantaù khalu bhägyavantaù||1||

Always reveling in the Upaniñadic statements, content with the alms received, devoid of any grief/affliction and full of compassion, the Sannyäsi is indeed a blessed one.(1)

mülam taroù kevalam-äçrayantaù, päëidvaye bhoktum-amatrayantaù|

kanthäm-api strém iva kutsayantaù, kaupénavantaù khalu bhägyavantaù ||2||

Dwelling under a tree, eating with bare hands (does not even possess a begging-bowl), treating even a rag with dispassion like a woman, the Sannyäsi is indeed a blessed one. (2) (I find the trace of male chauvinism here; but I let it pass, not to offend the composer and the paramparä. Study of Advaita Vedanta is available to the eligible women now.)

dehäbhimanam parihåtya dürät-ätmänam-ätmani-avalokayantaù|

ahar-niçam brahmaëi ye ramantaù, kaupénavantaù khalu bhägyavantaù ||3||

Leaving the body identification since long, seeing himself/herself within, reveling in the Brahman day and night (knowing oneself as the cause of the jagat, identifying oneself with Brahman), the Sannyäsi is indeed a blessed one. (3)

svänanda-bhäve parituñöamantaù, svaçänta-sarvendriya-våttimantaù|

näntam na madhyam na bahis-smarantaù, kaupénavantaù khalu bhägyavantaù ||4||

Reveling in oneself (understanding the non-difference between the Self and Brahman), keeping all the sense organs under control, not consciously aware of anything inside, outside, the Sannyäsi is indeed a blessed one. (4)

païcäkñaram pävanam-uccarantaù, patim-paçunäm hådi bhävayantaù|

bhikñäçanä dikñu paribhramantaù, kaupénavantaù khalu bhägyavantaù ||5||

Chanting the auspicious five-syllabled mantra (om namas-çiväya) , keeping the Lord (Saguna-Brahman/Içvara) inside his/her heart (mind), sustaining on the alms, traveling in all directions (not growing roots in any particular place), the Sannyäsi is indeed a blessed one. (5)

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Sivamänasa-Püjä

Çivamänasa-Püjä

Spiritual emotion is roused to a high pitch by the recitation of stotras, which are therefore regarded as the most tangible form of worship – a point nicely expressed in the well-known verse of the Çivamänasa-Püjä, itself inspired by an Upaniñadic text –

Mänasa-Püjä means a mental worship. It is a form of saguna-brahma-vishaya-mänasa-vyäpara, meaning it is a mental activity relating to Saguëa-Brahman.

In Çivamänasa-Püjä, the entire form of worship is done mentally. Whatever is performed with the limbs in a regular Püjä, is done mentally, but very vividly, as though it is done physically. This is called mänasa-püjä. It is as effective as the physical ritual, and sometimes more effective, if it is made real.

The püjä that is performed physically at an altar can also be performed mentally. How real it is? When one is doing püjä mentally, one can pick up a flower at will. When one does it for real, one need to fetch the flowers. One can do the püjä quite vividly in one’s mind. One gets a certain insight into the ways of the thinking also. Besides that, it generates a condition for discovering the devotee in one. Just as one becomes a friend by behaving in a friendly manner, similarly one can become a devotee by being devout. The Çivamänasa-Püjä has a cultural overtone naturally, because it is composed by Çri Çaìkara. The method of worship is based on how it is done in India.

Text in Roman script with Translation

ratnaih kalpitam-äsanam himajalaih snänam ca divyämbaram

nänä-ratna-vibhüshitam mrgamadämodänkitam candanam |

jäté-campaka-bilvapatra-racitam pushpam ca dhüpam tathä

dépam deva dayänidhe pasupate hrt-kalpitam grhyatäm ||1||

I offer you mentally, a throne studded with precious stones, a bath with Ganga-water, celestial robes adorned with many gems, sandalwood paste mixed with musk to anoint your body, jasmine and campa flowers and Bilva leaves, burning incense and a shining flame. O! Self-effulgent Lord! Ocean of compassion, and the Lord of all living beings, may you receive what I offer with all my heart and mind. (1)

sauvarne navaratna-khanda-racite pätre ghrtam päyasam

bhakshyam panca-vidham payodadhiyutam rambhäphalam pänakam |

säkänämayutam jalam rucikaram karpüra-khandojjvalam

tämbülam manasä mayä viracitam bhaktyä prabho svékuru ||2||

I offer you mentally with great devotion, payasam made with ghee (clarified butter) in  a golden bowl inlaid with nine precious stones, the five kind of food made with milk and curd, many vegetables, fruit-salad with bananas, clean and tasty water, betel leaf and nut mixed with camphor. May you receive them, O Lord! (2)

chatram cämarayor-yugam vyajanakam cädarsakam nirmalam

vinä-bhei-mrdanga-kähalakalä-gétam ca nrtyam tathä |

säshtängam pranatih stutir-bahuvidhä hi-etat-samastam mayä

sankalpena samarpitam tava vibho! püjäm grhänam prabho! ||3||

Along with my sankalpa (volition), I offer you a pair of fans, an umbrella, and a spotless mirror, musical performance of Vinä, Bheri, and Mrdanga, followed by a dance performance, my ashtanga-namaskaram, and this manifold eulogy. O Lord! Who is all pervasive, may you please receive this worship! (3)

ätmä tvam girijä matih sahacaräh pränäh saréram grham

püjä te vishayopabhoga-racanä nidrä samädhi-sthitih |

sancärah padayoh pradakshina-vidhih stoträni sarvä giro-

yad-yat-karma karomi tat-tad-akhilam sambho! tavärädhanam ||4||

   

Thou art Ätman; Girija thy spouse, is the mind; thine attendants are the vital breaths; thy abode is the body; thy worship lies in ministering to the enjoyment of the sense objects or projection of the sensuous world of enjoyment; the repose in sleep constitutes samadhi; our locomotion is tantamount to the process of circumambulation with the feet; all the words are hymns to thee. O Sambhu (Siva), all that I perform is thy worship.

My body is your temple. My mind is wedded to you. My five organs of action and my physiological functions are your servants. My body is a house for you. I offer you all the pleasure of my senses. I remain resolved in you, in my sleep. Whenever I walk, I am going around you. Everything I say is in praise of you. Whatever I do is a form of worship unto you, O Lord! (4)

kara-carana-krtam väk-käyajam karmajam vä

sravana-nayanajam vä mänasam väparädham |

vihitam-avihitam vä sarvam-etat ksamasva

jaya jaya karunäbdhe sré-mahadeva-sambho !||5||

Whatever omissions and commissions I have performed with my hands, legs, speech, body, sense organs, organs of action, whatever I may have done with reference to enjoined (vihitam) or prohibited (avihitam) {alternate reading - known (viditam) or unknown (aviditam)} actions, please forgive them all, O! Lord Mahädeva! O! Ocean of compassion! (5)

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Sankata-näsana Ganesa-Stotram

Saìkaöa-näçana Gaëeça-Stotram

from Närada Puräëa

närada uväca - Sage Närada says,

pranamya sirasä devam gauriputram vinäyakam |
bhaktäväsam smaren-nityam-äyuh kämärtha-sidhaye ||1||

I worship daily, with bowed head, the son of Gauri, Lord Vinayaka, the refuge of his devotees, for the complete attainment of longevity, fulfillment of desires (dharma-aviruddha käma) and wealth. (1)

prathamam vakratundam ca ekadantam dvitiyakam|
 tritiyam krshnapingäksham gajavaktram caturthakam||2||

i) First, as the one with the twisted/broken tusk, ii) second, as the one with the single tusk, iii) third, as the one with the reddish-black eyes, iv) fourth, as the elephant-faced. (2)

lambodaram pancamam ca shashtham vikatam eva ca|
saptamam vignaräjam ca dhümravarnam tathäshtakam||3||

v) Fifth, as the pot-bellied one, vi) sixth, as the terrible (appearance only) one, vii) seventh, as the king of obstacles, viii) eighth, as the smoke-colored one. (3)

navamam bhälacandram ca dasamam tu vinäyakam|
ekädasam ganapatim dvädasam tu gajänanam||4||

ix) Ninth, as the one who has a crescent on his forehead, x) tenth, as the remover of obstacles, xi) eleventh, as the leader of the Ganas (army of Lord Siva), xii) twelfth, as the elephant-faced. (4)

Phalasruti

dvädasaitäni nämäni trisandhyam ya pathen narah|
na ca vigna-bhayam tasya sarva-siddhi-karam prabho!||5||

Whosoever chants/repeats these twelve names at dawn, noon, and dusk, will never have fear of defeat, and would always achieve whatever s/he wants (dharma-aviruddha käma). (5)

vidyärthi labhate vidyäm dhanärthi labhate dhanam|
puträrthi labhate putran mokshärthi labhate gatim||6||

One who desires knowledge obtains knowledge. One who desires wealth, obtains wealth. One who desires child/ren, begets child/ren. One who desires freedom obtains it. (6)

japed-ganapati stotram shadbhir-mäsai phalam labhet|
samvatsarena siddhim ca labhate nätra samsayah||7||

Whosoever chants this Ganapati-Stotram (daily) has his/her desire/s fulfilled within six months, and within a year achieves siddhi (perfection). There is no doubt with regard to this (assurance).

ashtabhyo brähmanebhysca likihitvä yah samarpayet|
tasya vidyä bhavet sarvä ganesasya prasädatah||8||

Whosoever writes down this Stotram eight times, and has them distributed to as many (eight) brahmanas, reaches knowledge immediately, by the grace of Lord Ganesa. (8)

iti sri-närada-puräne sankata-näsana-ganapati-stotram sampürnam||

Here ends the prayer to Gaëeça from Närada Puräëa, which saves a person from any calamity/ies.

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Samjnäna-Süktam

Saàjïäna-Süktam – Ågveda (Çäkala-Çäkhä) -X .191

Devata - 1 - Agni, 2-4 Saàjïäna (Agreement or Unanimity in the assembly).

Åñi - Saàvanana

Chandas - Anuñöup, 3 - Triñöup.

Text in Roman and Free Translation

saà-samidyuvase våñannagne viçvänyarya ä |

iÿaspade samidhyase sa no vasünyä bhara ||1||

O Mighty Agni! The fulfiller of desires, as a lord, (You) unite all on all sides.

You are kindled at the altar of truth. You as such bring opulence on all sides. place. (1)

saà gacchadhvaà saà vadadhvaà saà vo manäàsi jänatäm |

devä bhägaà yathä pürve saàjänänä upäsate ||2||

Move together, speak together, let all your minds be of one accord,

as ancient gods with one accord accept their sacrificial share. (2)

samäno mantras-samitis-samäné samänaà manas-saha cittam-eñäm |

samänaà mantram abhi mantraye vaù samänena vo haviñä juhomi ||3||

May their hymns be the same, their gains be the same, their minds be the same, their hearts (thought/intellect/decision making faculty) be united. I address your same hymn. I offer with your same oblation. (3)

samäné va äkütis-samänä hådayäni vaù |

samänam-astu vo mano yathä vas-susahäsati ||4||

May your (all) resolve be the same, your hearts (mind/resolution) be the same, your mind be the same, so that it may be a good company for you (may all agree happily). (4)

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Purusha-Süktam

Puruña-Süktam – Ågveda-X.90/ ÇuklaYajurveda-XXX.1-22

Puruña-Süktam, one of the few philosophical Süktas of the Ågveda is the 90^th Süktam of 10^th Maëòala of the Ågveda (ÅV-X.90) containing 16 mantras.

In Çukla-Yajurveda these 16 mantras are repeated with additional 6 mantras. Today Puruña-Süktam is generally understood to be a Yajurvedic Puruña-Süktam. In Çukla-Yajurveda it is ÇYV-XXX.1-22 (16+6 = 22 mantras).

In traditional chanting in temples during abhiñekam of the Deity, Puruña-Süktam chanted, followed by Näräyaëa- Süktam and Viñëu-Süktam.

Çäntimantra

tac-cham yoravrnimahe. gatum yajnaya. gatum yajnapataye ---

This mantra is chanted by us before the performance of the yajïa,

so that there is no obstacle or intermissions during the yajïa.

We pray to the One, who grants auspiciousness.

May the yajïa be completed auspiciously.

We pray to the One, for whom the yajïa is performed.

May the gods be auspicious to us.

May there be auspiciousness for all the people.

May the plant kingdom grow well.

May there be auspiciouness for the birds and animals.

May there be Peace, Peace, Peace.

***

Free Translation

1. sahasra-sirsha purushah -----

The Perfect Being has thousand (unlimited) heads, thousand (unlimited) eyes, and thousand (unlimited) feet. Having pervaded the whole earth (manifest universe), he remains ten fingers surplus (i.e. He is limitless). (1)

2. purusha evedam sarvam. yad-bhutam yac-ca bhavyam. ---

The present, past, and future (the three periods/Time) are the Perfect Being. And (He) is the Lord of immortality, and all that grows and develops with food. (2)

3. etavan asya mahima. atah jyayan ca purushah. ---

Such is His greatness, and the Perfect Being is greater than this. The manifest universe is only his one fourth (a quarter); his three-fourth, which is immortal (unmanifest), is in the heavens.(3)

4. tripad-urdhvam ut-et purushah -----

With three-fourth, the Perfect Being rose upwards; one-fourth of Him again remained here. Then He spread on all sides over what eats (living beings - humans, animals, plants), and what does not eat (the inanimate). (4)

5. tasmat virat ajayata. virajo-adhi-purushah. sa jato-atyaricyata---

From Him, Virat was born, from Virat the Purusha (in the form of the individual jiva). As soon as he was born, (he) separated himself (from Virat in the forms of gods, human beings, animals etc.), then (he created) the earth, and then the body. (5)

6. yat purusena havisha. deva yajnam atanvata. vasanto asyasid-ajyam ---

When the gods performed a sacrifice with the Perfect Being as the oblation, the Spring was its ghee (butter), the Summer its fuel, and the Autumn its oblation. (6)

7. tam yajnam barhishi praukshan. purusham jatam-agratah --

They besprinkled the first-born Purusha, as to be sacrificed, on the sacred grass. Further, the gods the sadhyas, and the Seers that are, all sacrificed. (7)

8. tasmat yajnat sarvahutah. sambhrtam prshad-ajyam. pasun tan cakre vayavyana ---

From that Sarvahuta (wherein all/everything is sacrificed) sacrifice, the butter mixed with curd was gathered. He created these creatures of the air (birds), of the forests (wild animals), and those of the villages (domesticated animals). (8)

9. tasmat yajna sarvahutah. rcah samani jajnire. chandamsi jajnire tasmat.

From that sarvahuta sacrifice, were born the Rca, and the Samans, from that were born the metres, from that were born the Yajus (ritualistic formulae). (9) Muir understands chandamsi to refer to Atharvaveda. Peterson subscribes to this view. I would like to agree with Sayana, who interprets chandamsi as Vedic-metres).

10. ‘tasmat asva ajayanta, ye ke co'bhayad-atah. gavo ha jajnire tasmat.---

From that, horses were born, and all those that have two rows of teeth, from that, cows (cattle) were born, from that, goats and sheep were born. (10)

11. yat purusham vyatadhuh. katidha vyakampayan. mukham kim asya kau bahu.-

When they divided the Pefect Being, into how many parts did they make? What was His mouth? What was His arms/ What was the two thighs, and what are said to be his two feet? (11)

These questions of the 11^th mantra are answered in the next/12^th mantra.

12. brahmano'sya mukham asit. bahu rajanya krtah. uru tad-asya yad-vaisyah. --

The brähmana was his mouth, the kshatriya was made of His two arms, then His two thighs became the vaisya, from His feet the sudra was born. (12)

13. candrama manso jatah. caksho suryo-ajayata. mukhad-indras-cagnis-ca.--

the Moon was born from (His) mind, from (His) eyes the Sun was born. From (His) mouth Indra and Agni (were) born, from (His) breath Wind was born. (13)

14. nabhya asid-antariksham. sirshna dyau sam-avartata. padbhyam bhumi-disas-srotrat.---

From (His) navel was (produced) the middle-region, from (His) head was evolved the sky, from (His) two feet the earth, and the quarters (dik-directions) from (His) ears. Thus, they made the world. (14)

15. saptasyan paridhayah. tri-sapta samidha krtah. deva yad yajnam tanvanah.--

Seven were His enclosing (sticks), twenty one were made (his) fuel, when the gods performing the sacrifice bound the Perfect Being as the victim (to be sacrificed). (15)

16. yajnena yajnamaya devah. tani dharmani prathamanyasan. te ha nakam mahimanah sacanta ---.

With the sacrifice, gods sacrifice the victim. These were the first ordinances. Those mighty ones attained the heaven, where the ancient Sadhyas and gods are dwelling. (16)

The above translations are based on Säyaëäcärya's commentary.

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Navagraha-Stotram

Navagraha-Stotram

Text in Roman and FreeTranslation

japäkusuma-sankäsam käsyapeyam mahädyutim |

tamo’ri sarva-päpaghnam pranato’smi diväkaram ||1||

My salutations to Lord Diväkara (the Sun), who shines like Japäkusuma flower (represented by red color), who is son of Kasyapa (and Aditi, hence Äditya), who shines brilliantly, who is the enemy of darkness, and who destroys all wrong-doings. (1)

dadhi-sankha-tushäräbham kshirodärnava-sambhavam |

namämi sasinam somam sambhor-mukuta-bhüshanam ||2||

My salutations to Soma (Moon), whose colour is white like yoghurt, conch, or snow; who rose from Ocean of Milk, and who adorns the crown (matted hair) of Lord Sambhu. (2)

dharani-garbha-sambhütam vidyutkänti-samaprabham |

kumäram saktihastam tam mangalam pranamämyaham||3||

My salutations to Mangala (Mars), who is born of earth, who shines like lightning, who is called Kumära, and who holds the weapon named Sakti. (3)

‘priyangu-kalikä-syämam rüpenäpratimam budham |

saumyam saumya-gunopetam tam budham pranamämyaham ||4||

My salutations to Budha (Mercury) who has a dark blue complexion like the bud of Priyangu creeper, whose beauty is unparalleled; who is calm, who is the son of Soma; and who is compassionate in nature. (4)

devänäm ca rshinäm ca gurum kancana-sannibham |

buddhibhütam trilokesam tam namämi brhaspatim ||5||

My salutations to Brhaspti (Jupiter), who is the preceptor (Guru) of the Devatäs and the Rishis, who is resplendent like gold, who is of the manifestation of wisdom, and  who is the lord of the three worlds. (5)

himakunda-mrnaläbham daityänäm paramam gurum |

sarva-sästra-pravaktäram bhärgavam pranamämyaham || 6||

My salutations to Bhärgava (Venus), who shines like the snow, the Kunda flower, the Mrinäla-flower, who is Guru of Asuras, and who is teacher of all the scriptures. (6)

nilänjana-samäbhäsam raviputram yamägrajam |

chäya-martanda-sambhütam tam namämi sanaiscaram ||7||

My salutations to Sanaiscaram (Saturn), whose complexion is like shining dark-blue collyrium, who is son of Ravi (the Sun), who is elder brother of Yama, and who is born of Märtända (the Sun) and Chäya (mother). (7)

{sanaih sanaih carati iti sanaiscarah. Saturn takes 18 years to circumambulate the Sun. The reason for his slow movement is attributed to his lameness (caused by Rävana)}.

ardhakäyam mahäviryam candräditya-vimardanam |

simhikä-garbha-sambhütam tam rähum pranamämyaham ||8||

My salutations to Rahu, who has only half the body (only the face), who is of extraordinary strength, who is oppressor of the Moon and the Sun, and who is born of Simhikä. (8)

paläsa-pushpa-sankäsam tärakä-graha-mastakam |

raudram raudrätmakam ghoram tam ketum pranamämyaham ||9||

My salutations to Ketu, who shines like the Paläsa–flower (represented by orange color), who is foremost among all the stars and planets, who is Raudram and whose form (only the tail) is fierce. (9)

Phalaçruti

iti vyäsa-mukhod-gitam yah pathet su-samähitah |

divä va yadi vä rätrau vighna-säntir-bhavishyati ||

The one who chants this Stotram composed by Vyasa with calmness, is relieved of all kinds of obstacles faced during the day or at night.

nara-näri-nrpänäm ca bhaved-duhsvapna-näsanam |

aisvaryam-atulam teshäm-ärogyam pushti-vardhanam ||

Men, women, even the kings (who chant this Stotram) will be relieved of bad dreams, will obtain incomparable wealth, good health and prosperity.

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